Understanding the Concepts of Matan, Syarah, Hasyiyah, and Taklik
In the Islamic intellectual tradition, both in Pesantren (Islamic boarding schools) and Islamic Higher Education, there are many books known by names such as "Kitab Matan," "Kitab Syarh," and "Kitab Hasyiah." For the layperson, there might be frequent questions about the differences in the use of these terms and what their contents entail, leading a book to be called "Kitab Matan," "Kitab Syarh," or "Kitab Hasyiah."
Kitab Matan
Kitab Matan is a type of book containing concise comments without lengthy explanations, written as a summary. In Arabic, its plural forms are (متون) "mutun" and (متان) "mitan." Terminologically, matan refers to the wording of a hadith serving as a supporting element in understanding it.
Authors of Kitab Matan focus on essential facts without including detailed explanations of fiqh issues. Typically, authors of such books use precise and comprehensive terminology.
Although useful, these types of books can be challenging to read without annotations or explanations (syarah) from scholars or fuqaha clarifying the meaning of each line of text in these books.
It's important to note that sometimes, matan is written by fuqaha as a summary of another book known as mukhtasar. An example is the book "al-Muharrar" by Imam al-Rafi'i, which is a summary of the book "al-Wajiz" by Imam al-Ghazali.
Furthermore, there are mukhtasar created based on other mukhtasar, such as "Minhaj al-Talibin" by Imam Nawawi, a summary of "al-Muharrar." One form of writing for these books is in the form of nazam (poetry) to facilitate readers or students in memorizing each line of the matan.
Due to their brief and non-detailed nature, Kitab Matan is rarely used as a reference, except by those who have studied it previously or used in conjunction with other books. Examples of Fiqh books written in this style include "Bidayat al-Mubtadi'" by al-Marghinaniyy (Hanafi school), "Matn" or "Mukhtasar Khalil" by Sheikh Khalil Ibn Ishaq (Maliki school), "Al-Ghayah wa al-taqrib" by Abu Syuja' (Shafi'i school), and "Mukhtasar al-Khiraqiyy" by Abu Al-Qasim Umar Ibn Al-hasan al-Khirraqiy (Hanbali school).
Kitab Syarah
Syarah is an explanatory commentary made for a book or matan. The word "syarah" can also be pluralized as syuruh (الشروح), and scholars who write syarah are called syarih (الشَّارِح).
The functions of this explanation are to perform several tasks, including:
- Tafshil mujmal: Providing detailed explanations for global statements in a more general matan.
- Tabyin mubham: Clarifying unclear aspects in the matan.
- Taqyidul muthlaq: Limiting and narrowing down the absolute meanings in the matan.
- Tash-hihul khotho’: Correcting errors in the matan.
- Fakkul ‘ibaroh: Unveiling the meanings of expressions that may be unclear in the matan.
- Ta’lilat: Presenting reasons and arguments for explanations.
- I'tirodhot: Presenting objections or disagreements with existing explanations.
- Strengthening the matan explanation: Providing evidence, istinbath, and wajhul istidlal (argumentative approach) to reinforce the existing explanation.
- Expanding the discussion by discussing the ushul (foundations) used by the author of the matan in deriving branch laws.
- Critiquing the presentation of the matan: Syarah authors sometimes criticize the presentation written by the author of the matan.
- Presenting examples of explanations (amtsilah) and supporting evidence (syawahid).
Examining the explanation of a book (syarah) is the second step after studying the matan. Someone who can provide explanations and present objections shows that they have reached a level of scholarship. They can read critically, take responsibility, and argue. Someone reading a book's explanation (syarah) is at the level of thinking like a scholar engaged in discussion with other scholars, understanding different perspectives.
Regarding the writing techniques of book explanations, scholars have various approaches. Some write explanations by directly integrating them with the matan. The matan is marked by being placed in parentheses. An example is Ibn Qosim Al-Ghozzi's book "Fathu Al-Qorib" (explanation of Abu Syuja's matan). Another approach is to quote one sentence or paragraph from the matan first, and then explain it. This method is applied by Ibn Qudamah in the book "Al-Mughni" (explanation of "Mukhtashor Al-Khiroqi"). Some authors choose not to quote the matan directly but focus only on its meaning. This is done by Al-Mawardi in the book "Al-Hawi Al-Kabir" (explanation of "Mukhtashor Al-Muzani") and also by Al-Juwaini in the book "Nihayatu Al-Mathlab" (explanation of "Mukhtashor Al-Muzani").
In terms of the depth of explanation, syarah can have three levels: concise (wajiz), intermediate (mutawassith), and extensive (muthowwal/mabsuth).
Hasyiyah
"Hasyiyah" (الحاشية) or "note" is an explanation derived from a "syarah" (الشرح) or commentary. In other words, it can be said that "hasyiyah" is an explanation for an explanation. The term "hasyiyah" can also refer to a "syarah" or explanation similar to a "syarah." Sometimes, synonymous or similar terms to "hasyiyah" include "ta'liq" or "ta'liqoh," "qoul 'ala," "kalam 'ala," "nukat/tankit," "thorroh/thuror," and "taqrir."
Typically, "hasyiyah" is placed on the margins of a book, in line with the linguistic meaning of "hasyiyah," which means "margin notes." However, sometimes "hasyiyah" can also be placed below the main text of the book.
It should be noted that there are various interpretations and expansions of the meaning of the term "hasyiyah" by later scholars. Some extend the meaning of "hasyiyah" to include what is commonly referred to as "syarah." As a result, it is not uncommon to find books labeled as "hasyiyah," but their content is the same or similar to a "syarah." Sometimes, "hasyiyah" also serves only to explain verses, hadiths, and explanations of difficult words.
In contemporary times, "hasyiyah" is sometimes interpreted as "footnote." However, the more common term for "footnote" is "hamisy" (الهامش) or "hawamisy" (الهوامش), not "hasyiyah."
"Hasyiyah" always appears after the "syarah," and it is impossible to have "hasyiyah" written before "syarah" because the essence of "hasyiyah" is to provide an explanation for a "syarah."
A distinctive feature of "hasyiyah" is that it does not comment on every part of the book being explained. The author of "hasyiyah" will only comment on what is deemed necessary. This is a significant difference from "syarah," which presents the entire "matan" and then explains it. As a result, "syarah" always considers the "munasabah" (contextual relevance) between one part and another, while "hasyiyah" does not. Therefore, often the explanations in "hasyiyah" can be completely disconnected from one another. Consequently, "hasyiyah" is generally thinner or smaller than "syarah" when both comment on the same book.
"Hasyiyah" does not always function as a commentary on "syarah." It can also serve as a commentary on the "matan" or the content of the book. However, the characteristic of "hasyiyah" remains, focusing only on commenting on important matters and not the entire content of the book.
Typically, "hasyiyah" is written by scholars for personal use or as a personal collection to facilitate the study or teaching of a book. Initially, "hasyiyah" emerges when a scholar studies, teaches, or reviews a book, and then pathways of knowledge, unique sciences, subtle knowledge, and interesting notes emerge. In the subsequent generation, realizing the value of knowledge in these "hasyiyah," they decide to separate and distribute them as individual works. Therefore, often in the explanations of scholars' works, expressions such as "lahu hasyiyah 'ala kadza jurridat fi mujallad" are found, meaning "he composed a 'hasyiyah' for the book 'X,' which was separated into a separate book in one volume."
From the above explanation, it can be understood that in the context of depth of knowledge, "hasyiyah" is generally higher than "syarah." The author of "hasyiyah" must have carefully studied the "matan" and "syarah." Therefore, "hasyiyah" is only suitable for those with a high or advanced level of knowledge, as the expressions used in "hasyiyah" are intended for those with deep knowledge of Islamic jurisprudence. For beginners, they should start by studying the "matan" or summaries and memorizing them, then progress to studying the "syarah," rather than directly delving into "hasyiyah."
In conclusion, "hasyiyah" is an explanation or commentary that complements or corrects a "syarah" or "matan." It elucidates difficult aspects and is generally more suitable for higher levels of scholarship.
Related : Books of Hadith: Download and Read Online
Kitab Taklik
The term "ta'liq" (التعليق) is also referred to as "ta'liqoh" (التعليقة), with its plural forms being "ta'liqot" (التعليقات) or "ta'aliq" (التعاليق). Linguistically, "ta'liq" means "commentary," "explanation," or "notes." The expression "u'alliqu 'ala kalamihi" means "I comment on his statement."
In the context of scholars writing books, "ta'liq" generally has a similar meaning to "hasyiyah." Therefore, someone who understands the difference between "syarah" and "hasyiyah" likely already has a general understanding of the meaning of "ta'liq" and its difference from "syarah." Further information on the differences between "syarah" and "hasyiyah" can be found in the notes titled "Apa Bedanya Syarah dengan 'Hasyiyah'?" Some scholars even state that "ta'liq" and "hasyiyah" are synonymous. An example of a scholar equating the two is Haji Kholifah, who stated,
"Hasyiyah is a term used to refer to the margins of a book. After that, it means writings placed in the margins of a book, including notes separated and codified independently. Hasyiyah is also called 'ta'liqoh' (Kasyfu Azh-Zhunun, Volume 1, page 623)."
The use of the term "ta'liq" sometimes also refers to "syarah" for specific sections of a book. At other times, it is used to refer to "amali" (الأمالي). "Ta'liq" can also refer to excerpts from a particular book.
An example of a "ta'liq" is "Ta’liqoh Abu Ath-Thoyyib Ath-Thobari," which is a hasyiyah for "Mukhtashor Al-Muzani." From this "ta'liq," the book "Al-Muhadzdzab" by Asy-Syirozi emerged. Subsequently, from Al-Muhadzdzab, "Al-Bayan" by Al-‘Imroni and "Al-Majmu’" by An-Nawawi were produced. More
detailed information about "Ta’liqoh Abu Ath-Thoyyib Ath-Thobari" can be found in the notes titled "Mengenal Kitab At-Ta’liqoh Karya Abu Ath-Thoyyib Ath-Thobari."
Another example of a famous "ta’liq" that is also a commentary for "Mukhtashor Al-Muzani" is "Ta’liqoh Al-Qodhi Husain." This "ta’liqoh" also serves as an important reference in the Shafi'i school, especially for understanding the variations in the opinions of Shafi'i scholars.
Another famous "ta’liq" is the book "Al-Mankhul Fi ‘Ilmi Al-Ushul" by Al-Ghozzali. The material in this book is taken from the study sessions attended with his teacher, Abu Al-Ma’ali Al-Juwaini. Al-Ghozzali compiled, edited, and added his own analysis to the material.
Various other types of "ta’liq" exist, including "Ta’liqoh Abu Al-Aswad Ad-Du-ali," "Ta’liqoh ‘Ala At-Targhib wa At-Tarhib Lil Mundziri" by An-Naji (died 900 H), "Ta’aliq ‘Ala Kitabi Abi Nashr Al-Farobi Fi Al-Madkhol wa Al-Fushul Min Isaghuji" by Ibnu Bajah (died 533 H), "Ta’liqot fi Kitabi Bari Armenias wa Min Kitabi Al-‘Ibaroh li Abi Nashr Al-Farobi" by Ibnu Bajah (died 533 H), "Ta’liqoh At-Tauqoti" (died 900 H) ‘Ala Awa-ili Al-Bukhori," "Ta’liqoh As-Sururi" (died 969 H), "At-Ta’liq ‘Ala Qunun Al-Hajz Al-Idari," and so on.
The emergence of books of the "ta’liq" type is related to the tradition of documenting knowledge in the past. The term "ta’liq" comes from the word "‘allaqo," which in the language can also mean "to explain" or "to record." Usually, when a teacher provides an explanation of a subject, there is a diligent student who takes notes in a "tafkiroh/mufakkiroh" (a kind of notepad/blocknote at that time). The notes are then reviewed and memorized by the student. While reviewing the material, the student may find ideas, important notes, and other related things about the subject that are added to the "notepad." Over time, the student may find a better systematic arrangement for the notes, reorganizing, editing, and adding to them. The result of these diligently managed study notes is called "ta’liq/ta’liqoh."
In summary, the term "ta’liq" is essentially a student's "daily" note from attending quality study sessions, which eventually evolves into a book due to the serious organization of its content. A closer analogy to the present time might be someone creating separate notes, and because of their quality, these notes are collected, edited, rearranged, supplemented with additional data, and eventually become a complete and systematic book.
